वस्तुतस् तु न जातो ऽस्मि न च नश्यामि किञ्चन । चिदाकाशश् चिदाकाशे तिष्ठाम्य् अहम् अनावृतः
In truth, I am neither born nor do I perish in any way; I abide as consciousness-space within consciousness-space, unobstructed.
यद् अयं त्वं ममाहं ते यद् इदं कथनं मिथः । तत् तरङ्गस् तरङ्गाग्रे रणत्य् एवेति मे मतिः
What you say to me, what I say to you, this mutual speaking—my thought is that it is like waves playing upon the crest of waves.
एवंरूपस्य मे कालवशतो विशदाकृतेः । सौकुमार्याच् चिदाभासमात्रस्यान्तस् स्वभावतः
For one such as me, whose form is clear due to the influence of time, whose subtlety is only the semblance of consciousness, inwardly by nature—
ममानन्या तवान्यस्य चान्येवेह विभाति या । सोदितानुदितैवान्तर् ममाहम् इति वासना
The notion that shines here as mine, yours, or another's, arises and does not arise within, as the latent impression of 'I am mine.'
अनाशसत्तामुदितस् त्व् अहम् आत्मनि संस्थितः । स्वभावाद् अच्युताकारस् स्वात्मारामस् स्वयंप्रभः
I, established in the Self, have attained the state of non-attachment; by nature unchanging in form, delighting in my own Self, self-luminous.
तस्या अहम् इति भ्रान्तेर् वासनाया जगत्स्थितेः । सम्पन्नेयम् अधिष्ठातृदेवता देहरूपिणी
Because of the delusion of 'I am this,' arising from latent tendencies, the sustaining deity of these tendencies has taken the form of a body in this world.
वासनाया अधिष्ठातृदेवतैवम् इयं स्थिता । न तु मे गृहिणी नापि गृहिण्यर्थेन मत्कृता
Thus, the sustaining deity of these tendencies abides here; she is not my wife, nor has she been made my wife for the sake of being a wife.
स्ववासनावेशवशेन भावं गृहिण्य् अहं ब्रह्मण इत्य् उपेत्य । एषा स्वयं व्यर्थम् इतातिदुẖखं यस्मात् किलैषैव हि वासनान्तः
By the force of my own immersion in tendencies, I assumed the notion, 'I am the wife of Brahman'; but she herself, being futile and extremely sorrowful, is nothing but the end of that very tendency.
अद्याहं चिन्मयाकाशस् त्व् अन्याकाशमयीं स्थितिम् । परां ग्रहीतुम् इच्छामि तेनेहोपस्थितẖ क्षयः
Today, I, of the nature of consciousness-space, wish to attain the supreme state composed of another kind of space; therefore, this dissolution has come upon me.
महाप्रलयकाले ऽस्मिंस् त्यक्तुम् एषा मयाधुना । मुनीन्द्र नूनम् आरब्धा तेन वैरस्यम् आगता
At this time of the great dissolution, I must now abandon her, O chief of sages; surely, this has begun, and thus dispassion has arisen.
आकाशत्वाद् यदाद्यायं पराकाशो भवाम्य् अहम् । तदा महाप्रलयता वासनायाश् च सङ्क्षयः
When, due to my nature as space, I become the supreme space, then there is the great dissolution and the cessation of tendencies.
तेनैषा विरसीभूता मन्मार्गम् अभिधावति । नानुगच्छति को नाम निर्मातारम् उदारधीः
Therefore, she has become tasteless and runs after my path; but who, possessing noble understanding, would follow the creator?
इहाद्यायं कलेर् अन्तश् चतुर्युगविपर्ययः । प्रजामन्विन्द्रदेवानाम् अद्यैवान्तो ऽयम् आगतः
Here, today, the age of Kali comes to its end, the cycle of the four yugas is reversed; for the people, for Indra and the gods, this very day, their end has arrived.
अद्यैव चायं कल्पान्तो महाकल्पान्त एव च । ममायं वासनान्तो ऽद्य देहव्योमान्त एव च
Today itself is the end of this kalpa, and even of the great kalpa; for me, this is the end of impressions, and also the end of the body-sky.
तेनेयं वासना ब्रह्मन् क्षयं गन्तुं समुद्यता । क्वेव पद्माकराशोषे गन्धलेखावतिष्ठताम्
Therefore, O Brahman, this impression is now intent on coming to an end; where, indeed, when the lotus-pond dries up, does the trace of its fragrance remain?
यथा जलाब्धिलेखाया जायते लहरी चला । वासनायास् तथैवेच्छा मुधोदेत्य् अपकारणम्
Just as from a line drawn on the surface of water a wavering ripple arises, so too from an impression, desire arises, foolishly and without cause.
आभिमानिकदेहाया वासनायास् स्वभावतः । अस्या आत्मावलोकेच्छा स्वयम् एवोपजायते
For the body, which is formed by ego, the desire to perceive the Self naturally arises from this impression itself.
आत्मतत्त्वं त्व् अपश्यन्त्या धारणाभ्यासयोगतः । दृष्टो ऽनया भवत्सर्गो वर्गव्यग्रानिरर्गलः
But for one who does not see the reality of the Self, due to the practice of concentration, this impression perceives the creation of the world as a continuous, unimpeded multitude.
अनयाम्बरसञ्चारपरयाद्रिशिरश्शिला । दृष्टा स्वजगदाधारभूतास्माकं तु खात्मिका
By this impression, intent on moving through the sky, the stone on the mountain peak is seen as the support of its own world, but for us, it is of the nature of space.
एतद् अस्मज्जगद् यत्र तद् दृषत् त्वज्जगद्गिरौ । अस्मज्जगत्पदार्थेषु सन्त्य् अन्यानि जगन्त्य् अपि
Where this world of ours appears, there your world appears as a mountain; among the objects of our world, there are also other worlds.
वयं तानि न पश्यामो भेददृष्टौ स्थिता इमे । बोधैकतां गतास् त्व् आशु पश्यामस् तानि वीक्षणात्
We do not see those things while fixed in the vision of difference; but when they quickly attain unity in awareness, we see them through insight.
घटे पटे वटे कुड्ये खे ऽनिले ऽम्भसि तेजसि । जगन्ति सन्ति सर्वत्र शिलायाम् इव सर्वदा
In the pot, the cloth, the banyan tree, the wall, in space, air, water, and fire—worlds exist everywhere, always, just as in a stone.
जगन् नाम मुधाभ्रान्तिẖ किल स्वप्नपुरोपमा । मिथ्यैवेयं क्व नामासौ चिद्रूपास्त्य् अथ नास्ति वा
The so-called world is merely a false delusion, truly comparable to a dream-city; this is entirely unreal—where indeed is that form of consciousness, does it exist or not?
परिज्ञाता सती येषां सैषा चिन्नभसैकताम् । गता ते न विमुह्यन्ति शिष्टास् तु भ्रमभाजनम्
Those for whom this has been realized as the oneness of consciousness-space are not deluded; the rest remain subject to confusion.
अथान्यधारणाभ्यासात् स्वविरागवशोदितम् । साधयन्त्यार्थम् आत्मीयं दृष्टस् त्वम् अनया मुने
Then, through the practice of different contemplations, prompted by their own detachment, they accomplish their own purpose; this has been seen by you, O sage.
इति मायेव दुष्पारा चिच्छक्तिḫ परिजृम्भते । इयम् आद्यन्तरहिता ब्राह्मी शक्तिर् अनामया
Thus, as if by an insurmountable illusion, the power of consciousness expands; this is the Brahmanic power, free from beginning and end, untouched by affliction.
प्रवर्तन्ते निवर्तन्ते नेह कार्याणि कानिचित् । द्रव्यकालक्रियोद्द्योता चितिस् तपति केवलम्
Actions do not truly begin or end here; only consciousness, illuminated by substance, time, and activity, shines alone.
देशकालक्रियाद्रव्यमनोबुद्ध्यादिकं त्व् इदम् । चिच्छिलाङ्गकम् एवैकं विद्ध्य् अनस्तमयोदयम्
Know that all this—space, time, action, substance, mind, intellect, and so on—is but a single mass of consciousness, without rising or setting.
चिद् एवेयं शिलाकारम् इव तिष्ठति बिभ्रती । अङ्गम् अस्या जगज्जालं मरुतस् स्पन्दनं यथा
Consciousness itself stands here, bearing the form of a stone, with its limbs being the web of the world, just as the movement of air is its vibration.
विज्ञानघनम् आत्मानं जगद् इत्य् अवबुध्यते । अनाद्यन्तापि साद्यन्तं चित्त्वाद् अतिगतापि चित्
The self, dense with knowledge, perceives itself as the world; though it is without beginning or end, it appears to have both, and consciousness transcends even the mind.